Jesus used the Jewish scriptures to speak of his suffering. In Mark’s gospel his only words on the cross are from Psalm 22, a cry of lament. “My God, my God, why have you forsaken me.” The psalm is a window into Jesus’ mind and his feelings as he suffered and died.

His suffering is so great that he feels abandoned by God. Life and hope seem gone. Still, he holds on. The psalm ends with a cry of faith: “God did not turn away from me, but heard me when I cried out.”

The psalm describes the real, acute pain Jesus endured:

“Like water my life drains away;
all my bones are disjointed.
My heart has become like wax,
it melts away within me.
As dry as a potsherd is my throat;
my tongue cleaves to my palate;
you lay me in the dust of death.”

There’s no relief in his suffering, no comfort from the abuse of his enemies:

“ I am a worm, not a man, scorned by men,
despised by the people.
All who see me mock me;
they curl their lips and jeer;
they shake their heads at me:
“He relied on the LORD—let him deliver him;
if he loves him, let him rescue him.”

The love he knew all his life, from childhood and his mother’s womb, the respect he had from his years of his ministry, the warmth of God’s presence seem gone. Where is God, the psalm complains “ who drew me forth from my mother’s womb and made me safe from my mother’s breast?”

“They have pierced my hands and my feet
I can count all my bones.
They stare at me and gloat;
they divide my garments among them;
for my clothing they cast lots.”

The gospel writers later used Psalm 22 to frame the story of the Passion of Jesus.

Paul the Apostle says in his Letter to the Philippians, that Jesus ” who was in the form of God, emptied himself, taking the form of a slave, and coming in human likeness and found human in appearance, he humbled himself becoming obedient to death, even to death on a cross.”

Psalm 22 describes further what is meant when we hear Jesus humbled himself. Far from being immune to the human experience of death, Jesus experienced the darkest form of human experience: when he experienced death on a cross.

Psalm 22 gives no answer for the suffering. It says only that God does not abandon his creatures when suffering occurs, even suffering of the worst kind.

God did not abandon Jesus on the Cross, Paul tells the Philippians. He “ greatly exalted him and bestowed on him the name
that is above every name,

that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,

and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.”

God did not abandon his Son, nor does he abandon the world. “God so loved the world that he sent his only Son,” Nothing in creation or humanity is abandoned by God, the creator. God sent his Son into the world, not to condemn it, but to save it and give it life.

We draw hope from Jesus on the Cross . This is a blessed mystery. We bend our knee before it and confess with our tongue, that Jesus Christ is our Lord and Savior.

“After this Jesus, knowing that all was now finished, said (to fulfil the scripture), ‘I thirst.’” – John 19:28

After agonizing to the point of sweating blood, days spent in prison, being brutally whipped and crowned with thorns, and after the long road to Calvary carrying his cross, is it not too trivial to speak of thirst? I believe the Lord was calling our attention elsewhere, and the Church shows the way to us with the Scripture readings chosen for this holy season. This year, we were told on the second Sunday of Lent that, just before his Passion, Jesus was transfigured on Mount Tabor, shown together with Moses and Elijah in splendor, speaking of his coming Exodus.

On the following Sunday, we read from the book of Exodus. After having been delivered from slavery and brought through the Red Sea, the people of Israel grew increasingly weary from thirst and became angry that Moses ever led them into the desert. “Why did you ever make us leave Egypt? Was it just to have us die here of thirst with our children and our livestock?” they cry. Moses, tried but never abandoned by God, was instructed to take the same staff with which he parted the Red Sea, and to strike a rock from which came a stream of water for the people to drink.  Here, we can see Jesus in both Moses and in the people. Like the Israelites, he himself was dying of thirst, perishing on the wood of the Cross like they were perishing in the desert.  Just as Moses drew water from the rock, so did water come forth from Jesus’s pierced side. In his humanity, Jesus suffers exactly as we do, thirsting not just for water but for our love, for lost souls to return to him, and for a world healed from strife and division. In his divinity, he refreshes our spirit to strengthen us on our journey to Heaven. He brings us life through the waters of Baptism, in which catechumens across the world will be washed tomorrow night and raised to a new life of grace. Along with the water from his side came his precious blood, in which we are washed whenever we seek forgiveness in the sacrament of Confession.

Paired with the reading from Exodus is the Gospel passage of the Samaritan woman at the well, when Jesus asks her to give him water to drink. As though the Lord completely lost interest in his need for water, he tells her “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.” The one who drinks this water, he tells us, will never thirst again. Though Jesus is himself the source of this living water, he did not avail himself of it. “I thirst” – in his Passion, he drinks only from the cup of suffering given to him in Gethsemane. Though master of the universe, he is content to allow himself to be deprived not just of water, but of any feeling of comfort or relief. Our Lord chose to suffer in the greatest measure he could. He brought together in one act the suffering and longing of humanity with the mercy and compassion of God. On the Cross, he is both the Lamb of God and the Good Shepherd, both the sacrificial lamb and the high priest. The Passion is both the greatest revelation of the love of God for man, as well as the perfect expression of man’s love for God – a pure gift of self to bring about the Kingdom on earth. 

We all thirst, if not for water then perhaps for understanding, compassion, or meaning, and above all we thirst for Christ. Our world certainly thirsts for peace and justice. In remembering this act of God’s immense love, we are reminded of the hope that comes with our longing. Today, we can turn to Jesus for this living water. Let us pray that in two days, we may rise to new life with him, and that we can bring this water to those close to us and to a world which is ever thirsting for the coming of Christ’s Kingdom. 

Daniel Ogulnick

Tenebrae for Good Friday begins with a reflective reading of Psalm 22, a psalm quoted 13 times in the gospel stories of the Passion of Jesus. The psalm reveals someone in the midst of hard suffering, yet with no bitterness, no complaints of injustice, no lashing out against an enemy. It reveals Jesus in his Passion to us.

“We meet a simple abandonment into the hands of God, and in this surrender there is peace. The psalmist asks so little of God; only that God hear his cry of abandonment. (v.2) Once God induces a mystic presence so that the psalmist can whisper ‘You heard me’ (v 21) the psalm modulates into a song of Thanksgiving.

“The psalm leads us into the suffering heart of Jesus,” who does not simply reflect on his own sufferings; he identified himself with the agony and faith of generations of persecuted, afflicted peoples.”
(Fr. Carroll Stuhlmueller, CP, Psalm 1, Wilmington, Del, USA 141-151)

In his passion, then, Jesus is aware of more than his own suffering. Our reading from the Letter to the Hebrews sees Christ as high priest of the good things that have come to be. “ (Hebrews 9, 11-28)

What are “the good things that have come to be? ” Even on Calvary we see them. Blood and water flow from his side as the soldier pierces him with a lance. Blood and water are universal signs of life. Humans need both to live.

In our final reading for Tenebrae, Saint John Chrysostom sees in blood and water Christ fashioning his church, as Eve was fashioned from Adam’s side as he slept a deep sleep. Blood and water are signs of Christ’s gift of life to us. He offers us life-giving sacraments.

The saint says further: “As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.”

More than whips and thorns and nails, good things come about on Calvary. Jesus give us life here, life that conquers darkness and death.

The Chrism Mass is typically celebrated on Holy Thursday before the Triduum. The bishop of a diocese blesses the holy oils used in the sacraments of the church. The oils are taken to the parish churches of the diocese where they are enthroned and used for various sacraments:

1. Oil of Catechumens: The oil used to anoint those preparing for baptism, signifying cleansing and strengthening. It is a symbol of the Holy Spirit who frees us from sin and fortifies us for our journey of faith.
2. Oil of the Sick: The oil used in the Sacrament of Anointing of the Sick, bringing healing, comfort, and strength to those who are ill.  It signifies God’s grace and presence, offering physical and spiritual healing, as well as forgiveness of sins .
3. Holy Chrism: The oil, a mixture of olive oil and perfume, consecrated by the bishop for use in the sacraments of Baptism, Confirmation, and Holy Orders.  It signifies consecration and the seal of the Holy Spirit, marking individuals as belonging to Christ and empowering them to share in his mission.  The word “Christ” (Messiah) means “the anointed one,” highlighting the connection between Jesus and the anointing with oil .

Holy oils are tangible signs of God’s grace and presence in the lives of believers. They accompanyi us in significant moments of our faith journey, from initiation into the Church to healing and preparation for eternal life ⁶.

We are entering the most sacred period of our church’s year, the Easter Triduum, a time all are invited  to participate in the mysteries of Christ’s suffering, death, and resurrection.  The  three-day observance begins on the evening of Holy Thursday and reaches its high point on Easter Sunday, concluding with evening prayer..

The Triduum includes:

Holy Thursday, when the church commemorates the Last Supper, during which Jesus instituted the Eucharist, the sacrament of his Body and Blood. On Holy Thursday morning, before the Triduum, the Chrism Mass also takes place, when sacramental oils are blessed for use in the churches sacramental life.

On Good Friday,  the church listens  to the account of the Lord’s Passion and venerates the wood of the Cross.

Holy Saturday begins with silence and prayer in anticipation of the Easter Vigil is a  celebration of the Resurrection of Jesus Christ. At the Easter Vigil the saving power of the Paschal Mystery is communicated through baptism.

In summary, the Triduum is a three-day period encompassing Holy Thursday, Good Friday, and Holy Saturday, culminating in the celebration of Easter Sunday. It is a time to remember the Passion, death, and Resurrection of Jesus Christ, the central events of the Christian faith.

Matthew’s gospel today, “Spy Wednesday”, describes the betrayal of Jesus by Judas, one of his disciples. He approaches the chief priests offering to betray Jesus and is given thirty pieces of silver. Then he joins the other disciples at the supper.

Jesus announces “One of you will betray me.”   “Surely it is not I?” Judas says. “You have said so,” Jesus answers. 

We wonder what Judas’ motives were and how God ultimately judged him. He was the first who “left Jesus, but let’s not forget there were others too.

Our first reading from the Book of Isaiah focuses on the Servant of God, Jesus, who does not turn away from his work of forgiveness, in spite of those who beat him. Though “an outcast to his brothers and a stranger to his mother’s sons” he does not draw back from the work of mercy.

“Lord, in your great love answer me,” His prayer is “for the poor and his own in bonds.” Is his prayer for Judas?  

When Jesus rose from the dead, his disciples must have questioned him about Judas as well as their own failure to be loyal to him. He answered them by going through Moses and all the prophets. I think the readings we have for our Easter Vigil is a summary of what he told them.

The Book of Genesis, the first reading of the Vigil, sees God’s original plan for humanity and all creation. The prophets speak on an outpouring a cleansing water refreshing a fallen world. The Word made flesh came to restore and recreate the world.  God reaches out to all in the mystery of his death and resurrection.

Today is a day to see us all, Judas, the disciples of Jesus, and ourselves offered the mercy of God.